Shaolin Kolostor Tang-kori Kőtáblája - 皇唐嵩岳少林寺碑

Megtalálható a Jian Tang Wen 279 tekercsében (全唐文/卷0279)

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A Shaolin Kolostor Kőtáblája (皇唐嵩岳少林寺碑), amely ismert még Li Shimin Kőtáblája (李世民碑) néven is, a Kolostor történetét irja le egészen 728. évig, amikor is a kőtáblát felállították. A véset Pei Cui (裴漼, -736) munkája. A kőtábla címe személyesen a Tang Xuanzong Császár kalligráfiája, a tábla pedig Qin herecgének, Li Shimin és Wang Shichong (王世充) csatáját is leírja a Sui - Tang átadás idején.

A Shaolin Kolostor ismert arról, hogy számos ősi kő-műemléket őriz a kalligráfiák véseteivel. Az egyik leghíresebb közülük Pei Cui munkája, amely a Tang Udvar korszakának elbeszélését tartalmazza, Shaolin történelmét e kőemlék 728-as felállításáig írja le. Az emlékmű közel négy méter magas, 136 cm széles és 38,18 cm vastag; így ez a Kolostor legnagyobb kő-emléke. A követ gyönyörűen vésték, merészen faragott sárkányokkal, madarakkal és szellemekkel díszítették, viszont kalligráfia szempontjából is igen magas művészi (és történeti) értéket képvisel, hiszen a az emlékmű címét Xuanzong császár személyes kalligráfiái adják. Ez abban az időben emeltetett, amikor 13 shaolin szerzetes megmentette Qin hercegét, Li Shimint, amikor Őt megtámadták (itt, itt). A hálás Li, amikor Tai Zong-, a Tang-dinasztia első császára (618-907) lett, megjutalmazta a 13 szerzetest, a Kolostornak pedig nagy földterületet adományozott. Ami ennél fontosabb, hogy lehetővé tette Shaolin számára, hogy 500 harcos szerzeteset képezzen, akik aztán bármikor az ország védelmére állhatnak. A napjainkban népszerű shaolin kungfu e harcos szerzetesek harcművészetét képviseli, a kungfu-gyakorlás is e harcos szerzetesek képzéseihez áll közelebb, nyilván az érdeklődésnek megfelelő változatban.

A Kolostor számára igen komoly tartalommal bírt a kőemlék, de nem csak a császári feliratok miatt. Volt egy nagy hatású gazdasági indíték is, mivel a vésetek a szerzetesek azon azon szándékát is elismerte, hogy birtokbavételi joguk lett a Baigu Wu -ra is, s mindez akkor, amikor a Császár szigorú szárazföldi elkobzási politikát folytatott. Elég meggyőző üzenet volt akkoriban. Ráadásul a kőemlék hírdette a szerzetesek azon kívánságát is, hogy a joguk mostantól megkérdőjelezhetetlen, a jövőben is fenntartható és biztosított. A szerzeteseknek így olyan hatása-, befolyása lett, hogy a császárok maguk is kivételt tettek velük a politikában. Ez a hatás alapvetően a szerzetesek harcászati érdemeinek volt köszönhető, amely figyelemre méltó egy pacifista buddhista hagyomány közepén. És ez üzlet volt: harci tudásért és segítségnyújtásért cserébe a Kolostor támogatott lett, a katonai akciók - amelyek e kőemléken is vésettek - legendákat keltettek az alkalmazott harci rendszerről, a Shaolin szerzeteseket pedig ezek megalkotójaként ismerte el.

Négy felirat szerepel a köemléken, magában foglalva a Buddhizmus, a történelem és a pénzügyi adminisztráció tárgykörét. Érdekesség, hogy ezek segítenek más irodalmi források igazolásában és tisztázásában. A feliratokból rengeteg pacskolat született, sok európai és ázsiai tudós tanulmányozta e szöveget. Amikor nekiláttam a fordításnak, számos kiváló tanulmány és munka vált segtségemre. 1987-ben például a Japán Kiotói Egyetem Humanista Tanulmányok Kutatóintézete egy nagy tanulmányt adott ki a kínai korai dinasztiák társadalmi, szellemi és jogi vonatkozásairól "A Study of China's Aristocratic Society" címen. Ebben szerepelt Tonami Mamoru professzor jegyzete is "The Shaolin Monestary Stele a Mount Song" címmel. Ebben a tanulmányban a Prof élénk képet ad a Shaolin Kolostor szerzeteseinek életéről, ami azt mutatja, hogy azon kívül, hogy a buddhista vallás számos aspektusában jártas gyakorlók voltak, precíz építészek és ingatlanvezetők voltak, valamint ha szükséges, a tisztességes politikusokként képesek a Kolostor érdekei mellett kiállni, használva a magasrangú kapcsolataikat. Tonami professzor munkája is azt bizonyítja, hogy az arisztokrata tisztségviselő, Pei Cui kő-feliratának fő célja az volt, hogy megvédje a Kolostor csatolt birtokait a Song-hegy közelében.

Pei Cui felirata a Jian Tang Wen 279 tekercsében (全唐文/卷0279) található, annak közvetlen fordítása [here is an english-chinese translation because if you look at a mistake into translation, please do not hesitate to contact me below. The Hungarian version is coming soon... Thank you]:

Shaolin Kolostor Tang-kori Kőemléke

Shaolin Kolostor Tang-kori Kőtáblája (皇唐嵩岳少林寺碑), 728

A Tang Udvar alatt, a Shaolin Kolostorban a Song-hegyen,
Composed and penned by the yinqing guanglu dafu provisionally holding the office of President of the Board of Personnel, Upper Pillar of the State, Viscount opening up the field of Zhengping County, Pei Cui.



原夫星垂梵界，聖緣開萬化之先；日照王宮，神跡蘊三靈之始。包至虛以見世，象教久傳於曠劫；籠群有以示凡，法身初應於中古；見神通之力，廣拔苦因；開智惠之門，深明樂界；鶴林變色，觀其戀慕之心；雁塔開扉，通其瞻仰之路。

Now originally the stars handed down the Brahmaloka (梵界) and sagely destiny initiated the commencement of the countless changes (of all matter in the universe). The sun shone upon the (princely) palace and divine traces bound together the origins of the three numinous powers (三靈之始). Cloaking itself in the Great Void to appear in the material world, Buddhist Doctrine is transmitted throughout countless ages. Caging himself in the realm of creation to show himself to mortal beings, Dharmakaya (法身) first responded (to human needs) in middle antiquity. The manisfestation of superhuman powers (見神通之力) far and wide eradicated the effects of evil karma (苦因), while the throwing open of the gates of prajna (wisdom) (開智惠之門) through and through lit up the realm of joy (樂界). The Crane Grove changed its appearance on beholding hearts filled with devotion. The Yanta unclosed its door (雁塔開扉), throwing open the route to worship.

少林寺者，後魏孝文之所立也。東京近甸，太室西偏，正氣居六合之中，清都控九州之會。緱山北峙，亙宛洛之天門；潁水南流，連荊河之雲澤。信帝畿之靈境，陽城之福地。

Now the Shaolin Monastery (少林寺) was founded by Xiaowen (r. 471-499) of the Latter (Nothern) Wei dynasty (後魏孝文). Close to the Eastern Capital, on the western slopes of the Greater Chamber (太室, taishi), the principal pneuma dwells at the centre of the six directions and the pure capital is the hub of the empire. The northern spur of Mount Hou (緱山北峙) dovetails with the Heavenly Gate of Yuan and Luo (洛之天門). The southern streams of the River Ying (潁水南流) connect with the misty marshes between Mount Jing and the Yellow River (連荊河之雲澤). Thus are laid out the sacred confines of the imperial domain, the blessed ground of Yangcheng (陽城之福地).

沙門跋陀者，聽琶人也。空心元粹，惠性淹遠，傳不二法門，有甚深道業。緬自西域，來遊國都，孝文屈黃屋之尊，申緇林之敬，太和中，詔有司於此寺處之，淨供法衣，取給公府。

The monk, Buddhabhara (沙門跋陀), was a man of India. His unworldly heart was of mysterious purity so that his benevolence spread afar and when he preaches the doctrine of the unity of Buddha nature his skill in expounding the Way was extremely profound. From the distant Western Regions (緬自西域), he travelled to the capital of our land. Emperor Xiaowen (孝文) yielded precedence to him to accord respect to the Buddhist grove. In the Taihe period (A.D. 477-499, 太和中), Emperor Xiaowen ordered the authorities to place this monastery at Buddhabhadra's disposal and had offerings and vestments provided at public expense.

法師迺於寺西台造舍利塔，塔後造翻經堂。香水成塗，金繩為約，苦心精力，俾夜作晝。

The Dharmamaster forthwith on the western terrace of the monastery constructed the Holy Relic Pagoda (舍利塔) and, behind the pagoda, constructed the Hall of Translating the Sutras (翻經堂). Mixing the plaster with holy water and using a golden rope as plumbline, putting heart and soul into their task, the builders worked night and day.

多寶金身之地，不日就工；如來金口之說，連雲可庇。西緣長澗，夾松柏之蕭森；北拒深崖，覆筠篁之冥密。煙花濃靄，暝下天香；泉籟清音，曉傳空樂。跋陁息心茲地，樂靜安居，感而遂通，境來斯證。寤寐之際，若有神人致石磬一，長四尺，規制自然，聲律咸具。得之河曲，空聞漢使之談；浮於泗濱，徒入夏王之貢。管弦風夜，合清響於中天；鍾梵霜晨，諧妙音於上劫。

The place for Prabhutaratna's complete bodily manifestation was achieved in less than a day and the sermons of the Tahagata's golden mouth (如來金口之說) was sheltered in the building among rolling clouds. To the west, the monstery was built by the side of a mountain torzent, lined with lonely woods of pine and cypress and to the north, over againt a loftybluff, covered in dense thickets of bamboo. Smoke patterned the dense clouds and darkness brought down heavenly incense. The mountain spring bubbled a clear note as dawn carried the Buddhist chant. Here, Buddhabhadra, cutting off his mind from worldly things and enjoying the transuility of his hermit existence, was moved to a full understanding and finally achieved enlightenment. Between walking and sleeping, it was as if one endowed with divine powers brought a set of musical stones, one more than four feet long. Their pitch was natural and they covered the complete scale of musical notes. They were obtained at the bend of the Yellow River aand came to be known from the lofty converse of the Han envoy (the Chinese envoy to the Western Regions). They floated at the edge of the River Si and were taken as tribute to the Xia King. The music of pipe and string drifted on the breeze at night, harmonising with the clear notes of the natural world in the middle heavens. The note of the monastery bell congealed in the frosts of daybreak, blending with the sacred sounds reverberating to the last kalpa.

時有三藏法師勒那翻譯經論，遊集刹土；稠禪師探求正法，住持塔廟。虯箭不居，光塵易遠，虹梁所指，象設猶存。周武帝建德中，納元嵩之說，斷佛老之教，率土伽藍，咸從廢毀。

At that time, there was a Master of the Tripitka (三藏法師) Ratnamati (勒那) who translated the Buddhist Sutras and Sastras (翻譯經論) and travelled to this enlightened land while Chan Master Chou (稠禪師), seeking after the True Dharma (正法), stayed in the stupa and maintained the law in the capacity of administrator. Time, however, passes by and reputations grow tarnished, yet still the rainbow points to the image of Buddha. Emperor Wu of Zhou (周武帝) in the Jiande (建德) period (572-578) accepted the words of Yungsong of Wei (元嵩) dynasty and proscribed Buddhism and Taoism Teachings (佛老之教). Throughout the empire every monastery (伽藍) was abolished and destoryed.

明皇帝繼明正位，追崇景福，大象中，初複佛像及天尊像，迺於兩京各立一寺。因孝思所置，以陟岵為名。其洛中陟岵，即此寺也。

The Enlightened August Emperor (明皇帝繼明正位) inherited Emperor Wu’s throne and post humously promoted his well-being. In the Daxiang period (大象 580-581), he first restored the Buddhist and Taoist images and for each of the two capitals, estblished one monastery. These, since they were set up in the spirit of filial peity, were called 'Yearning for Father' (陟岵) Monasteries. The monstery designated Zhihu Monastery for Luoyang was this very monastery.

隋高祖受禪，正朔既改，徽號已殊，惟此寺名，特令仍舊。開皇中有詔，二教初興，四方普洽，山林學徒，皈依者眾，其柏穀屯地一百頃，宜賜少林寺。大業之末，九服分崩，群盜攻剽，無限真俗，此寺為山賊所劫，僧徒拒之，賊遂縱火焚塔院。院中眾宇，倏焉同滅，瞻言靈塔，巍然獨存。天龍保持，山祇福護，神力所及，昔未曾有。

When Sui Goazu received the Mandate, on the change of the reign period title, all designations were changed. Only the name of this monastery, by special order, was allowed to revert to its old form. In the Kaihuang period (開皇, 581-601), there was an edit to the effect that: 'Since the Two Techings first arose, the four quarters have been filled with harmony (二教初興，四方普洽). Students go to study in its mountain groves and believers are numerous. One hundred ging of state land at Baigu (柏穀) is to be presented to the Shaolin Monastery (少林寺).' At the end of Daye period (605-617, 大業之末), the Sui empire collapsed. Rebel hordes attacked and pillaged, making no distinction between clergy and laity. This monastery was attacked by mountain brigands. When the monks (僧) and their disciples fended them off, the brigands set fire to the monastery and put the pagoda and the cloisters to the torch. All the buildings along the cloisters sudently went up in flames. The famous sacred pagoda alone remained, standing in solitary splendour. The Heavenly Dragon (天龍) preserved it and the Guardian God of the Mountain afforded it auspicious protection. Never before, even in ancient times, was such a deed attained by spirit power.

寺西北五十里有柏穀墅，群峰合遝，深穀逶迤，複磴緣雲，俯窺龍界，高頂拂日，傍臨鳥道。居晉成塢，在齊為郡，王充僭號，署曰轅州。

Fifty li (Chinese miles) to the northwest of the monastery (寺西北五十里) in Baigu Retreat (柏穀墅). There the myriad peaks crowd one upon another, threaded about with deep ravines. From ledge upon ledge rimmed with cloud, looking down, one might espy the realm of the Dragon. The high summits brush against the clouds and give a view across the highway of the birds. Under Jin, the estate became a bailiwick town (wu) and under Qi, it was made a commandery (jun). When Wang Shichong (王充) made his bid to usurp (僭) the throne, it bore the name Yuanzhou (轅州).

乘其地險，以立烽戍，擁兵洛邑，將圖梵宮。皇唐應五運之休期，受千齡之景命，掃長蛇薦食之患，拯生人塗炭之災。太宗文皇帝龍躍太原，軍次廣武，大開幕府，躬踐戎行。僧志操、惠瑒、曇宗等，審靈眷之所往，辨謳歌之有屬，率眾以拒偽師，抗表以明大順，執充侄仁則以歸本朝。太宗嘉其義烈，頻降璽書宣慰，既奉優教，兼承寵錫，賜地廿頃，水碾一具，即柏谷莊是也。迨海既平，憲章雲始，偽主寺觀，盡令廢除。僧善護洞曉，二門，遠該三行，詣闕進表，特蒙置立。武德中，寺有白雀見。貞觀中，明禪師造重塔之辰，白雀復示見。璿圖肇啟，初欲呈祥；寶殿才興，遽聞相賀。高宗天皇大帝光紹鴻業，欽明至理，嚐因豫遊，每延聖教。咸亨中，乘輿戾止，御飛白書題金字波若碑，留幡像及施物。永淳中，御劄又飛白書一飛字題寺壁。雲開顧鶴，電轉遊龍，神草競秀於椒塗，雲泉迥飛於錦石。雕甍增耀，若綴春葩；金疊分輝，似懸秋露。

Taking advantage of its strategic location, he established a mountain-top garrison (戍) post there and recruited troops in Luo area (洛邑) with the intention of attacking the monastery. The Emperior Tang (皇唐) responded at a turning point in the cycle of the five elements lightning flash revealing a wandering dragon. Sacred herbs grew in tangled profusion on the peppered plaster and the spray from a spring flew across the surface of brocaded stone. To the carved roof beams was added even greater splendour, as if they were garlanded with spring flowers and the golden floor mats sparkled as though sprinkled with autumn dew.

天皇外遐，則天大聖皇后為先聖造功德，垂拱中，有冬竹抽筍，塔院後復有藤生；證聖中，中使送錢於藤生處，修理陛階；寺上方普光堂功德，隨日修造，自爾飛鳥，莫敢翔集。

On the decease of Tianhuang (the Heavenly August One, 天皇外遐), Zetian Da Sheng Huanghou (Great Saint and August Empress who Took Heaven as a Model, 則天大聖皇后), on behalf of her late saintly husband, established merit and virtue. In the Chuigong period (685-689), a bamboo plant put out shoots in winter and at the back of the pagoda and cloisters, creepers grew once more. In the Zhengsheng period (694-695, 證聖), an imperial commissioner sent money for repair of the step sin the place where the creeper was growing. Above the monastery, the Universal Light Hall (Puguangtang, 普光堂), was planned and as a result of good works, over the course of time, it was constructed. From then onwards, flying birds no longer dared to soar and flock together there.

此寺跋陁疏置，業造神微，皇家尊崇，事光幽秘。珍符薦臻於動植，靈應亟發於庭除，累聖屬心，每頒渥澤。王言宸翰，既疊映於難峰；寶象珠幡，亦交馳於龍壑。

At this monastery (此寺), Buddhabhadra (跋陁) halted his wanderings, creating a karma sacred and occult (業造神微). The Imperial court (皇家) regarded the monastery with reverence and events illuminated its mysteries. Curious parents often appeared among animals and plants and numinious responses frequently came forth in the monastery gardens. Successive saintly monarchs showed concern for the monastery, each bestowing on it generous favors. Princes uttered pronouncements and wrote their signatures which bathed in splendor this Rooster Peak (難峰). Precious Buddha images and bedded banners were likewise brought post-haste to this Dragon Ravine.

皇上睿圖廣運，神用多能，藉明臺之化清，繹天池之墨妙。以此寺有先聖締構之跡，御書碑額七字，十一年冬，爰降恩旨付，一行師賜少林寺鐫勒。

The present emperor's sagely strategy reaches wide compass and his divine action shows manifold abilities. He bases himself on the transforming purity of the Luminous Terrace. He understands the mysterious subtleties of the Heavenly Lake (天池). Understanding how closely interwined with the fate of his saintly predecessor this monastery had been, His Majesty wrote a stele title in seven characters and in the winter of the eleventh year of the Kaiyuan period, sent down his Edict of Grace, through Master Yixing, presenting the calligraphy to the Shaolin Monastery for engraving.

梵天宮殿，縣日月之光華；佛地園林，動煙雲之氣色。漢元、魏武，徒衒奇於篆素；鍾繇、蔡邕，虛致美於緗簡。日者明敕，令天下寺觀田莊，一切括責，皇上以此，寺地及碾，先聖光賜，多曆年所，襟帶名山，延袤靈跡。

In the Heavenly Halls hung the splendour of sun and moon and in the Buddha groves wafted clouds of fragrant incense. Compared to this Emperor Huang of Han (漢元) and Emperor Wu of Wei (魏武) won admiration for their silk scrolls inscribed with seal characters in vain and Zhong Yao (鍾繇) and Cai Yong (蔡邕) drew empty praise for their inscription on bamboo tablets. Recently, an enlightened decree ordered: 'The landed estates of the Buddhist monasteries and Taoist temples of the empire are all to be confiscated'. The present emperor (皇上), in consideration of the facts that the lands and mill of this monastery (寺地及碾), the generous donation of his saintly predecessor, for many a long year in the monasterys possession, cloaked in the bosom of the mountain and trailing a train of numinous traces.

群仙是宅，邁羅閱之金峰；上德居之，掩育王之石室。特還寺眾，不入官收。曾是國土崇絕，天人歸仰，固以名冠諸境，禮殊恒刹矣。

The dewlling of a host of immortals (群仙), surpassing the golden peaks of Rajagrha (金峰), the abode of those of highest virtue, throwing into the shade of King Asoka 'tupas (掩育王之石室), as a social favor, returned the lands and mill to the monastic community and did not include them in the official appropriation, for they had been alienated, in a pious gesture, from the domain of the stare and graciously conferred upon the clergy. Decidedly it was a case of "this monastery's fame exceeding all others in the land, it is to be treated with special courtesy, setting it apart from all ordinary monasteries."

高僧跋陁明三藏心禪；諸門弟子惠光、道房、稠禪師等，精勤梵行，克傳勝業。惠光弟子僧達曇、隱法、上法師等十大德，亦號十英。複有達摩禪師，深入惠門，津梁是寄；弟子惠可禪師等，元悟法寶，嚐托茲山。

The eminent monk Buddhabhadra (高僧跋陁) was fully conversant with all branches of the Tripitaka, whether of discipline or meditation. his disciples, the Chan Masters Huiguang (惠光), Daofang (道房), and the Chan Master Cho (稠禪師), were meticulous and conscientious in observing Buddhist rules of behavior, able in preaching and masters of the clerical office. Huiguang’s disciples, Masters of the Buddhist Law Sengda, Tanyin, and Fashang, among others, were the ten Bhadanta (clerics of great virtue), also dubbed the 'Ten Heroes'. Then again there was Chan Master Bodhidharma (達摩禪師), who, profoundly schooled in the sect of charity, was trusted as a ford or bridge of deliverance. His disciple, such as Chan Master Huike (惠可禪師), who possessed a profound insight into the Dharma Treasure (法寶, the Buddhist Law), at some time resided on this mountain.

周大象中，寺初復，選沙門，中德業灼然者，置菩薩僧一百廿人，惠遠法師、洪遵律師即其數也。皇唐貞觀之後，有明遵、慈雲、元素、智勤律師，虛求一義，洞真諦之源。

In the Daxiang period (周大象) of (Northern) Zhou, when the monastery was first revived, there were chosen from among the monks persons whose virtuous karma as self-evident and they were appointed the Bodhisartvasangha (菩薩僧), the body of one hundred and twenty Bodhisartva monks (一百廿人). Master of Law Huiyuan (惠遠法師) and Master of Discipline Hongzun (洪遵律師) were numbered among them. Under the August Tang, from the Zhenguan period (貞觀之後), there have been the Master of discipline Mingzun (明遵), Ciyun (慈雲), Xuangsu (元素), and Zhiqin (智勤律師), who abstractedly pursued the single mean of existence and attained a thorough comprehension of the source of Truth.

複有大師諱法如，為定門之首，傳燈妙理。弟子惠超，妙思奇拔，遠契元蹤，文翰煥然，宗途易曉。景龍中，敕中嶽少林寺置大德十人，數內有缺，寺中抽補，人不外假，座無虛授。澄什聯華，林遠接武，星霜殆周於二紀，蘭菊每芳於十步。

Then there was the Great Master named Faru (638-689, 大師諱法如), head of the Samadhi (Concentration) Sect, whose preaching shed light on abstruse doctrines. His disciple Huichao had a rare talent for abstruse thinking and pursued his devotions deep into religious mysteries. His literary output was brilliant and he had an effortless grasp of doctrine. In the Jinglong (景龍) period (707-710), it was decreed that at the Shaolin Monastery at the Central Mountain, ten positions of Great Virtue (dade, Chin, tr. of Sk, bhadanta) were to be set up. Whenever there was a vacancy in their number, a monk from within the monastery was to be picked to fill it. No one was to be brought in from outside and no seat was to be left empty. Thus men like Cheng and Shi succeeded one another and men such as Lin (林) and Yuan (遠) followed in each others' footsteps. The stars and frosts have scarce completed two twelve year cycles since that time and orchid and chrysanthemum both spread their fragrance up to ten paces.

上座、寺主、都維那等，牢籠法藏，遊息禪林，德鎣神珠，戒成甘露。海內靈嶽，莫如嵩山，山中道場，茲為勝殿。二室回合，八穀潺湲，地匝貝花，門連石柱。妙樓香閣，俯映喬林；金刹寶鈴，下搖清漢。

The Elder (上座), the Chief of the Monastery (寺主) and the Administrator lock up the liturgical library and stroll in composure in Meditation Grove. They gain merit by reciting their rosaries and, through their observance of their vows, bring into being the Sweet Dew (ambrosia 甘露). Of all the numinous peaks within the seas, non matches Mount Song and of all the mountain sites where religion is practiced, this is the greatest monastery. The Two Chambers stand side by side and in the eight valleys flow streams. The ground is encircled with shell-like flowers. The doors are flanked with stone pillars. The mysterious lodges and pavilions pervaded with incense are overshadowed by rowering forests. The golden masts arop the pagodas and the precious belts hanging from their roofts are tossed on high in the Milky Way (漢).

法界之幽讚如彼，皇家之福應如此。天長地久，不傳忉利之宮；劫盡塵微，孰記鐵圍之會？

Thus was the mysterious revelation of the Dharmadhatu (法界). so came the blessed response of the Imperial court (皇家). As heaven is enduring and earth eternal, speak not of the palace of the Trayastrimsa. as the ages are whittled away to dust, who should record the concourse of the Cakravala?

精求貞石，博訪良工，將因墨客之詞，或頌金仙之德。聿宣了義，遠喻真空。

After searching thoroughly for a fine craftsman, I intend to follow the tradition of the poets in singing the raises of the virtues of the golden immortals (the monks). With my pen I proclaim the truth in its entirety, expounding upon the Absolute Void.

其詞曰：

The verse reads as follows:

恒沙國土，微塵品類。
妄見飛奔，正心蘊櫃。
昏途莫曉，淨根將墜。
樂於藎纏，若安夢寐。
烝哉大聖，降跡閻浮。
潛回寶軸，廣運慈舟。
實無滅度，示有降柔。
紺宮西辟，白馬東流。
迷因慢生，悟為信起。
玉刹斯建，寶山載峙。
花台竹林，清泉妙水。
靜惟真相，湛然攸止。
岩岩嵩嶺，河洛巨鎮。
下屬九溪，上干千仞。
天磴重阻，仙都清竣。
式創招提，是資誘進。
婉彼上德，載誕耆闍。
傳業西土，演教中華。
孝文申敬，恩賜仍加。
經營宴室，迥出雲霞。
中嶽北阯，嵩山西麓。
斜界玉池，洞開柏穀。
紆餘崗澗，連延水木。
鬱起旃檀，云誰卜築。
吾師苦行，清修道場。
勵精像宇，專力經堂。
金界繩直，椒塗水香。
散花有地，棲禪得方。
解空應真，默識開士。
乘杯遊集，振錫戾止。
翻譯幽偈，發揮妙理。
仙磬感靈，神雀降祉。
運交土木，代曆周隋。
劫火遞起，魔風競吹。
法身咸翳，淨國同隳。
或聞興復，詎振奔離。
神堯應期，撥亂反正。
皇矣覺力，大宏福慶。
式遏醜徒，聿扶神聖。
屢降恩旨，兼敷錫命。
高宗時豫，先後卜徵。
亟回雕輦，屢倚虹旌。
岩題玉劄，地振金聲。
珍符薦至，在物斯呈。
我皇龍興，有典咸秩。
懿茲上界，式諸神筆。
雲搖大圍，鑒回少室。
草垂仙露，林昇佛日。
護持八正，每候能仁。
跋陁降德，稠公有鄰。
厥後真侶，更傳了因。
辨才高行，無替清塵。
倬焉梵眾，代有明哲。
今我諸公，蘊彼禪悅。
芳越蘅杜，淨窬冰雪。
遠締津梁，無非苦節。
潁上靈嶽，山閒寶殿。
秀出梵天，孤標神縣。
芥城可竭，桑田有變。
貞石永刊，靈花常遍。


Countless the lands, as the sands of the River Ganges,
Infinite the particles which make up every class of matter.
Haphazardly they appear, darring hither and thither,
But the upright heart comprehends them all.
On the dark path (or rebirth) no light falls,
But the Root of Purity will descend.
We rejoice in the bondage of our passions,
Like those who peacefully dream in their sleep.

Peerless, indeed, the Great Sage Buddha,
Come down to leave his mark upon the morral world.
Diligently he leaves through his precious sutras,
Far and wide sails his ship of mercy.
In truth he denies himself nirvana
To show his ability to conquer with kindness.
His purple palaces (Buddhist monasteries) spread from the West,
As a white horse carried his teachings to (us in) the East.

The karma of illusion is born of pride.
Enlightenment arises from faith.
A jade monastery here is established.
A precious mountain bears it upoin its peak.
On the terrace of flowers, a bamboo grove,
In the clear spring, holy water.
Indeed, the true image of tranquility
Is lodged here in all its profundity.

High above toewrs Songþs ridge.
By He and Luo Rivers stand mightly townships.
Flowing down, the rivers join the nine streams.
Soaringup, the mountain is a wall of a thousand cubits.
The ledges of heaven are piled up steeply.
The immortal capital is pure and lofty. Just made for a place of worship,
The nature of the site draws one forward.

Gentle, indeed, is the one of Supreme Virtue,
Setting out from Vulture Peak,
Preaching in the Western Lands
And expounding his doctrine in China.
Emperor Xiaowen extended him respect
And graciously heaped donations (upon him).
Planned and built for him a retreat (So high) it emerged above clouds and mist.

At Central Mountainþs northern base
And the western foot of Songþs heights,
Flanked by a jake lake,
At a cavern's opening is Baigu,
Flowing his way and that, mountain torrents:
Stretched side by side, water and trees.
Densely rises the sandalwood,
Planned and built by whose hand?

Our Master labroured painstakingly.
Purifying the sanctified ground.
He braced himself to build the chamber of images
And concentrated all his effort on constructing the sutra hall.
The Vajradharu (Realm of Wisdom) he deliniated with a plumbline
And in his fragrant pepper plaster mixed holy water.
The flower offerings had teir proper position
And the hassocks were put into place.

Apprehending the immaterial and responding to truth,
Englihtened gentelmen (monks) who understood the silent teaching
Came bearing their begging bowls to gather here
And waving their staffs, made this their loding place
They translated the holy chants
And preached the abstruse doctrines.
An immortal musical stone gave a numinous response
And scared finches came down as a sign of blessing.

In the cycle of transformations,
Earth was succeeded by Wood
In the cycle of dynasties, succedding Zhou and Sui.
The fires that mark the end of an old era raged
the winds of Mara (the Evil One) blew in contention
The bodies of the law were all felled
And the unsettled (temporal) stae was likewise overthrown.
Some said that there would be a restoration
But how to save the lost land and scattered people?

(blank space) Shenyao (Tang Gaozu), responding to the turning point (of the elements),
Despersed disorder and restored uprightness.
Imperial, indeed, were (Taizong's) powers of perception.
Great and mighty his good fortune and blessing.
He it was who held in check the forces of evil
And rapidly restored (blank space) saints (by rule)
He favoured (the monastery) with a succession of (blank space)
Acts of Grace And repeatedly gave orders conferring gifts.

(black space) Gaozong froom time to time visited Yu (Henan)
and the Former Empress made progresses (here).
Frequently they turrned their imperial carriages
And repeatedly came towards the rainbow banners (of this monastery).
On this cliff-face they inscribed their jade letters
And shook this ground witth the music of their brass.
Auspicious signs constantly appeared,
Even material things manifested such portents.

(black space) Our present emperor dragonlike arose
To uphold law and order.
In admiration for this higher realm
Just a he took up his sacred pen.
The clouds shook the great peak of the enclosing range
And the phoenix returned to Lesser Chamber.
Upon the grass hung immortal dew
And above the forest rose the Buddha sun.

They guard the Eightfold Noble Path,
And ever wait uopon Sakyamuni.
(Buddha) bhara was a Virtuous One come to earth
And Master Chou was a worthy associate.
He was a laterday Companion of the Way,
Yet greater at preaching the Revealing Cause.
With his skill in debate and high standard of conduct
None could replace him in cleansing wordly impurity.

How clear it is that the monastic community
In each generation has produced men of surpassing wisdom.
Today, you, my masters, inherit their rejoicing in themystic trace.
More flourishing than the wild ginger herb.
More pure than ice and snow.
From air you form up the fords and bridges of deliverance,
Never wanting in renacious loyalty to your high principles.

Above the River Ying, a numinoius peak,
Among the mountains, a palace of the Precious One (Buddha).
Finer than the rahmaloka (fantian heaven of form),
Standing alone, examplar to this, our land.
Though a city-full of mustard seed be used up.
And mulberry fields undergo transformations,
This pure stone will carry its inscription forever
And the sacred flower will constantly go through its cycle.

Erected on the fifteenth day of the seventh month of Kaiyuan 16 (24th August 728).

Ez a viszonylag hosszú felirat, amit a szavak jeleznek "A yinqing guanglu dafu alkotja és írja, ideiglenesen a személyzeti tanács elnökének hivatala, az állam felső pillére, őrgróf megnyitva Zhengping Megye földjeit, Pei Cui" - a kőemlék címe után ez Pei Cui (裴漼) kezéből származik, aki a Személyzeti Tanács Elnökeként e fontos pozíciót töltött be. Az egész szöveg - kivéve a tizenegy karaktert "Kaiyuan shiliunian qiyue shiwuri jian" / azaz "A Kaiyuan tizenhatodik évének hetedik hónapjának tizenötödik napján épült", amely a szöveg végén szerepel, a Pei Cui Quan Tang Wen (A Tang-dinasztia teljes prózai munkái) 279-es részében a 少林寺碑 (Shaolinsi Bei / Shaolin kolostor felirat) címet viseli. Pei Cui életrajzai megtalálhatók a 旧唐书 -ban (Jiu Tang Shu / Tang Régi Története) és a 新唐书 -ban (Xing Tang Shu / Tang Új Története). Ezekből megállapítható, hogy a kiemelkedő Pei a Wenxi klán tagja volt, Kaiyuan időszakban magas rangú irodákat tartott, Ő volt a Személyzeti Tanács elnöke, Zhang Yue mint közeli barát különleges ajánlása alapján, majd később átkerült a Crown Price Tanácsadójához (taizi binke), míg aztán Kaiyuan 24. évében (736) elhunyt, 70 évesen.

Javasolt irodalom és források

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Köszönetet mondunk minden barátunknak, mindazon szerzőknek, tanítóknak, buddhistáknak és harcművészeknek, akik hozzájárultak a harcművészet-történeti-, buddhista-, bölcseleti és egyéb tanításokkal, írásokkal, tanulmányokkal, jegyzetekkel minden érző lény tanításához és tanulásához. Buddhák és Mesterek tanításait megosztani érdem, mindezen érdemeket felajánljuk az összes Buddháknak. A Xing Long Tang elfogulatlan, pártatlan, szektarianizmustól mentes elv alapján törekszik a Dharmát, a Chan hagyományvonal tanítását, a harcművészeti stílusok történeteit megosztani. 武林一家! 阿弥陀佛!

各位朋友, 作者, 老师, 佛教徒和功夫爱好者, 请允许我向你们表示感谢, 感谢你们一直以来用功夫, 历史, 佛教, 哲学和各类教学, 文章, 研究和教义, 对教学和学习的支持。分享佛教和大师的教义非常有价值, 我们以此恭敬诸佛。《醒龙堂》 将依据不偏依, 不分宗派的原则努力分享佛法, 传承佛教思想和传统功夫。

Xiaofeng Cserkész Gábor Mester @ Xing Long Tang | 2018.12 v1; első kiadás
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